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We have already studied a Greek term (anepilemptos), that occurs several times in 1 Timothy, and is translated by the English term blameless. Interestingly, there is another Greek word used by Titus in his list of qualifications for elder that is also translated blameless. It is the word (anegkletos). While the words are different, the meaning of the two words is for all intents and purposes identical.

So, if you were considering the qualification of elders there are two words, but really one qualification under consideration. Blameless correctly defines both.

The word Titus uses consists of the negative (a), and a root word that means “to call in.” Literally, to not call in. Vines describes the term: “with nothing laid to one’s charge (as the result of public investigation)… It implies not merely acquittal, but the absence of even a charge or accusation against a person. This is to be the case with elders.”

As noted in the discussion of the first term, this can’t be stretched to indicate that false accusations would automatically disqualify a man to serve as an elder. If this were so, God’s people would be at the mercy of those who are opposed to righteousness (cf. 1 Peter 3:16). So we note what we said before regarding the other Greek term.

“The idea is to be a person against whom no accusation can be proven. This requires righteous living. No matter the attack, it is destined to failure because the character and reputation of the Christian is unassailable. This is a lofty, but worthy goal to seek and to meet.”

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1 Timothy 3:7 states that in order to be qualified to serve as an elder, a man “must have a good testimony among those who are outside.” Unlike some of the other qualifications, there is a reason stated for this qualification, “lest he fall into reproach and the snare of the devil.”

This qualification is straightforward. “Must” is an imperative. It is absolutely necessary because of the importance and nature of the position of elder. “Good” means pleasing, commendable. “Report” in the context of this verse is described by Thayer, “In an ethical sense, of testimony concerning one’s character.” “Are without” has reference to “those who do not belong to the Christian church” (Thayer).

This does not mean that false accusations will not be made by those antagonistic to the church (even Jesus suffered the same). It does mean that any true accusations that would sully a man’s reputation in the world would disqualify a man, lest he bring reproach to the people of God. He must not be worthy of blame! “Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul, having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation” (1 Peter 2:11-12).

If he lacks character, Satan will snare an elder. He will use the man for his own purposes, and hinder truth.

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“Truly my soul silently waits for God; from Him comes my salvation. He only is my rock and my salvation; He is my defense; I shall not be greatly moved” (Psalm 62:1-2).

Christians who have a full and correct understanding of the nature of grace and faith have a great confidence in their salvation. It is God who accomplishes their redemption, so they can be sure that their service to Him will be rewarded in the end. This brings patience and comfort as they await the day where the Lord says, “Well done, good and faithful servant” (cf. Matthew 25:21).

Others, who place their trust in something other than God, have no such assurance.

“Surely men of low degree are a vapor, men of high degree are a lie; if they weighed on the scales, they are altogether lighter than vapor. Do not trust in oppression, nor vainly hope in robbery; if riches increase, do not set your heart on them.” (Psalm 62:9-10).

Remember:

“In God is my salvation and glory; the rock of my strength, and my refuge is in God. Trust in Him at all times, you people; pour out your heart before Him; God is a refuge for us.” AND “God has spoken once, twice I have heard this: that power belongs to God. Also to You, O Lord, belongs mercy; for You render to each one according to his work” (Psalm 62:7-8, 11-2).

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The word novice, found in 1 Timothy 3:6 comes from a Greek word that is used only here in the New Testament. It is the word (neophytos). Thayer defines the term: newly planted… a new convert, neophyte… one who has recently become a Christian.

It is necessary that a man be a Christian for some time in order to serve as an elder. One who is newly converted is not qualified to serve. Why is this? It is simple, living in the world does not equip a man to serve as an overseer of the Lord’s people. Becoming a Christian does not automatically change that truth, as experience and effort is required to grow in the faith sufficiently to be so equipped.

(1 Peter 2:2), “as newborn babes, desire the pure milk of the word, that you may grow thereby.”

(Hebrews 5:14), “But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.”

In our context (1 Timothy 3:6), the Holy Spirit states that being a novice may lead one to be puffed up with pride. Consider what may happen to a babe in Christ who is appointed as an elder. He has not yet learned humility, and could easily become inordinately “proud” of such an honor. One who has experience and knowledge would not be so vulnerable to the same vice of pride that plagued the devil and led to his condemnation.

We need “meat-eaters” to serve as elders, not babies!

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(Ecclesiastes 8:2-4), “I say, ‘Keep the king’s commandment for the sake of your oath to God. Do not be hasty to go from his presence. Do not take your stand for an evil thing, for he does whatever pleases him.’ Where the word of a king is, there is power; And who may say to him, ‘What are you doing?’”

The wise man’s words ring true in our time. As pandemic mandates gain traction, and our society polarizes more and more each day, many feel that our government is guilty of overreach. Whatever your view of this particular matter, there are a few points that are beyond dispute.

FIRST, our responsibility to be obedient to the governing authorities is one that has God as it’s source. It is a part of our agreement as Christians. Paul agreed with the wise man on this matter (cf. Romans 13:2). Of course, there are limits (cf. Acts 5:29).

SECOND, doing what is unlawful (“an evil thing”) will bring consequences from the authorities — “for he does whatever pleases him.” It is always a losing hand to rail against “the man.”

THIRD, “Where the word of a king is, there is power.” We may not like it when the authorities abuse their authority. We may cry out and complain — but no amount of threatening on our part will keep them from doing what they want to do.

It is for this reason we long for eternity. We realize that in the end, this world is a mere layover to eternity. In the end all inequities will be resolved. All abuses will come to an end. All suffering will cease. Praise be to God! “But even if you should suffer for righteousness’ sake, you are blessed. ‘And do not be afraid of their threats, nor be troubled’” (1 Peter 3:14).

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In 1 Timothy 3:3, one of the characteristics that must be present in any who would serve as elder is described in the negative phrase, “not covetous.” The phrase comes from the single Greek word, aphilargyros. It occurs only once in this form in the New Testament. It consists of the prefix (a-) indicating the negative, and (-philargyros), which literally means a lover of silver.

So, the idea is that one who is serving as an elder must not be motivated by a love for money. Thayer defines the word: “not loving money, not avaricious.”

Later in the epistle, the apostle Paul wrote, “For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows” (1 Timothy 6:10). The word is the exact same as the one we are considering, minus the negative prefix.

If we were to consider the opposite of the phrase “not covetous”, Paul indicates it would be “godliness with contentment” (1 Timothy 6:6). This is important for all of us. If we recognize the transitory nature of all things earthly, their value decreases in our mind. We must not “love the world, or the things in the world” (1 John 2:15). One who does certainly should not be leading the Lord’s people.

“For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” (Matthew 16:26).

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As I write this short article, I am listening to the White House press secretary take questions from the press about the various issues facing our nation. She is very good at what she does. Favorable questions allow for the touting of the administration’s successes. Unfavorable questions are reframed, evaded or explained away. It is called spin, and it is a process that is common in our nation, regardless of party or circumstance.

While many if not most are aware of what happens in these circumstances, it doesn’t change the fact that such spin moves needles. It shapes, assists, and even changes perceptions to the benefit of the one who is being defended.

Religiously, the same things happen. Sophistry is defined as “the use of fallacious arguments, especially with the intent of deceiving.” As it is the truth that makes us free (cf. John 8:32), sophistry makes slaves of us all, (Colossians 2:1-10). This is why the deceptive efforts of the false teacher is condemned in such strong terms.

“These are grumblers, complainers, walking according to their own lusts; and they mouth great swelling words, flattering people to gain advantage” (Jude 16).

Condemnation comes to the religious sophist. But, it comes to those who allow themselves to be deceived by their efforts as well (cf. 2 Peter 2:2,18).

“Beware brethren, lest there be in any of you an evil heart of unbelief in departing from the living God” (Hebrews 3:12).

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The Greek term under consideration, amachos is found only twice in the New Testament, both times as a qualification for eldership (1 Timothy 3:3; Titus 3:2). In the NKJV it is translated by the phrase “not quarrelsome” in Timothy, and “to be peaceable” in Titus.

In a previous article, it was noted that this term is quite close in meaning to plektes, translated as “not violent” (NKJV, 1 Timothy 3:3; Titus 1:7). In the lexicons, the two words are defined in virtually the same way. Thayer defines amachos — not contentious; abstaining from fighting.

We also noted that there may have been a slight difference at the time of Paul’s writing in the usage between the terms. Where plektes seems to have carried more of the idea of physical violence, amachos seemed more to denote a willingness to argue or quarrel. Hence, the translation in the NKJV.

It is obvious that a pugnacious personality would not serve a man well in the work of shepherding. A tendency to argue or quarrel when presented with challenges that require a peaceable spirit would be counterproductive. Of course the same thing is true for every Christian.

Remember that Abraham called for an end of bickering and fighting with Lot and his herdsmen. His reason? “For we are brethren” (Genesis 13:8). This is a lesson that each of us would do well to learn and heed!

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The Greek word epieikes appears five times in the New Testament. The NKJV consistently translates the term “gentle,” (“gentleness” in Philippians 4:5). The KJV uses “gentle” for three of the five occurrences, but uses the term “moderation” in Philippians 4:5, and patient in 1 Timothy 3:3.

In 1 Timothy 3:3, the word is listed as a qualification to serve as an elder. In Philippians 4:5 and Titus 3:2 it is encouraged as a quality for all men. In James 3:17 it describes the wisdom that “is from above” along with other gracious characteristics.

The word is defined by Thayer: “1) seemingly, suitable; 2) equitable, fair, mild, gentle.” Interestingly, it is a word that is difficult to match in the English. One scholar uses the phrase “sweet reasonableness.” It seems that the idea includes a willingness to compromise regarding one’s own standing or rights in order to be humane or reasonable.

With regard to the eldership, it would require a man be willing to give consideration to particular circumstances in order to determine what an appropriate response would be. It would be an attribute able to heed Jude’s direction, “And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh” (Jude 22-23).

This type of gentleness must be present in an elder, but is needed and appropriate for every child of God.

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The phrase “not greedy for money” is found three times in the New Testament. Each time it is used as a qualification, either for an elder (1 Timothy 3:3; Titus 1:7) or for a deacon (1 Timothy 3:8). It is the Greek phrase, me aischrokerdes. A derivative of this phrase, mede aischrokerdos, is found in 1 Peter 5:2, and is translated “not for dishonest gain.” It again references the eldership, indicating that this should not be the motivation for an elder taking the work.

The phrase is very well defined. It would be inappropriate to put a man in the office of elder who would be tempted to use that office as a means of gain. Service as an elder or a deacon is to be a selfless act. It’s purpose is to help others, not further self-interests.

One who is greedy for gain (filthy lucre, KJV) is exhibiting a worldly character, not a godly one. Remember Paul’s words, “For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows” (1 Timothy 6:10). Instead, children of God recognize, “godliness with contentment is great gain” (6:6).

Paul accuses those who suppose that “godliness is a means of gain” to be “men of corrupt minds and destitute of the truth” (6:5). Such men are worthy of a withdrawal of fellowship (cf. 6:5), not an appointment to such an important spiritual position. “And having food and clothing, with these we shall be content” (6:8).

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The New King James version renders one of the qualifications of elder to be “not violent” (1 Timothy 3:3; Titus 1:7). The phrase consists of two Greek words: me, meaning no or not, and plektes.

The word plektes only occurs in these two places in the New Testament. The phrase is translated “no striker” in the King James Version. There is a similar term also given as one of the qualifications in Paul’s list, translated in the KJV as “not a brawler.” There would seem to be little difference between “no striker” and “not a brawler.” The NKJV tries to make a more obvious distinction by translating the two terms: “not violent” and “not quarrelsome.”

Many Greek scholars agree with the distinction shown in the NKJV, believing the second term to have had, (at the time of Paul’s writing), an emphasis on arguing rather than physical violence.

So, the word plektes seems to have, in Paul’s writing, a reference to physical violence. It is obvious that an elder should not be a man to raise his fists at provocation. In fact, no Christian should be physically violent with others. Consider Jesus’ words in Matthew 5:39, “But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also.”

It is sad that violence is common to many men. It is pervasive in our society. However, it has no place in the life of a Christian, whose life is one of peace. It certainly can’t characterize a man who serves as an overseer of God’s people.

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The phrase “not given to wine” appears twice in the New Testament, both times as a qualification for elder (1 Timothy 3:3; Titus 1:7). There are two words in the Greek (me — not), an expression of absolute denial; and (paroinos — given to wine), a combination word. The first part (par) indicates nearness to or in the vicinity of. The second part (oinos) references wine — in this case fermented wine.

The meaning is simple. An elder is not to be in the company of alcohol. It should not be his practice to be around, to linger, or to be consuming alcohol.

This is certainly good advice for every Christian. The use of intoxicants indicates a severe lack of spiritual maturity. As Peter indicated in first epistle, “For we have spent enough of our past lifetime in doing the will of the Gentiles—when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries” (1 Peter 4:3). You will note that the illicit practices of the Gentiles that Peter calls for us to give up include interaction with alcohol to every degree, from drunkenness to social drinking (“drinking parties“).

Remember these words from a book of wisdom, “Do not look on the wine when it is red, when it sparkles in the cup, when it swirls around smoothly; 32 At the last it bites like a serpent, and stings like a viper” (Proverbs 23:31-32). The worldly act foolishly every day, imbibing in self-destructive intoxicants. The Christian needs to be wiser in his walk.

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The Greek word didaktikos is found twice in scripture. The first mention of the term is in the list of qualifications for elders, located in 1 Timothy 3:1. The second mention is also penned by Paul in 2 Timothy 2:24. In both places the term is translated “able to teach” in the NKJV.

Thayer defines the term, “apt and skillful in teaching.” Vine agrees “skilled in teaching.”

Paul’s instructions to Timothy in 2 Timothy 2 are personal. He wanted Timothy to be skilled in teaching as a “servant of the Lord.” He also explains why. In this way, Timothy would be able to correct “those who are opposition” so that “they may know the truth” and that they may “come to their senses and escape the snare of the devil.” (vs. 25-26).

The same need is present among elders. As they are given the responsibility to feed the flock (as pastors), they are in need of an ability to teach. Also, Titus wrote that an elder must be able “by sound doctrine, both to exhort and convict those who contradict” (Titus 1:9).

All should strive to be “able to teach.” It is obvious that this attribute is a relative one. Ability varies, and one may be apt, or able to teach though not as capable or as talented as another. Too, ability increases with study and the acquiring of knowledge (cf. Hebrews 5:12-14).

Obviously, an elder must be a competent teacher. It is part of his ministry, and he can’t do his job without it.

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The New Testament admonishes Christians to be given to hospitality. It does so through command, as well as giving examples of this commendable behavior.

For example, Gaius was commended by John in 3 John 5-6, “Beloved, you do faithfully whatever you do for the brethren and for strangers, who have borne witness of your love before the church. If you send them forward on their journey in a manner worthy of God, you will do well.”

Elders are required to be hospitable (1 Timothy 3:2; Titus 1:8). As is the widow to be supported by the congregation (1 Timothy 5:10). Lydia is a wonderful example of a hospitable woman, “And when she and her household were baptized, she begged us, saying, ‘If you have judged me to be faithful to the Lord, come to my house and stay.’ So she persuaded us” (Acts 16:15). So, hospitality is not only an attribute of the mature. Even babes in Christ can and should be hospitable.

The word is familiar to us, and means essentially the same in both our modern English and in the New Testament Greek. The word is philoxenos, a compound word. Philo (love) and xenos (stranger, guest). As a love for guests is properly shown in doing for them, hospitality consists of entertaining, feeding, and expressing love by having such into your home.

The show of hospitality is an expression of much of what it is to be a Christian. Are you hospitable?

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The Greek word kosmios is interesting, occurring only twice in the New Testament, both times in Paul’s first letter to Timothy. In (2:9) it references the manner of dress appropriate for a Christian woman, and is translated “modest.” In (3:2), it is a qualification for an elder, and is translated in the NKJV “of good behavior.”

Thayer defines the term, “well arranged, seemly, modest.” Trench describes the term in this way, “The well-ordering is not of dress and demeanor only, but of the inner life, uttering indeed and expressing itself in the outward conversation.”

This characteristic is important for an elder, but not for elders only. One’s dress and demeanor can be said to accurately reflect the Lord only if it is seemly. The Christian is always to act, dress, speak in ways that are appropriate. This takes thought, effort and self-control.

You have heard the criticism, “Well that was completely inappropriate!” The Christian who shows good behavior always does what is seemly or appropriate for the situation. He always says the right thing, he always takes the appropriate action, always makes the proper decision. It is a part of his character. This trait comes naturally to some, but it certainly can be added through the process of growth and maturity (cf. 2 Peter 1:5-7).

What you are on the inside is exposed by your outward actions. Good behavior starts in the heart!

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